Changes

* Signs and symptoms (''arishtas'') of imminent death specific to pathologies afflicting sense organs that can be perceived by sensory deficiencies (e.g.,  ''varna'' (color), ''swara'' (voices/sounds), ''gandha'' (smell), ''rasa'' (taste), ''sparsha''(touch),along with ''chhaya'' (complexion) and ''prabha'' (radiance)) are addressed in chapters [[Arnaswariya]], [[Pushpitendriya]], [[Parimashneeya]], [[Indriyaneeka]], [[Pannarupiya]] and [[Shyavnimitta]].

* Signs and symptoms (''arishtas'') of imminent death specific to pathologies afflicting sense organs that can be perceived by sensory deficiencies (e.g.,  ''varna'' (color), ''swara'' (voices/sounds), ''gandha'' (smell), ''rasa'' (taste), ''sparsha''(touch),along with ''chhaya'' (complexion) and ''prabha'' (radiance)) are addressed in chapters [[Arnaswariya]], [[Pushpitendriya]], [[Parimashneeya]], [[Indriyaneeka]], [[Pannarupiya]] and [[Shyavnimitta]].

Even though all of these cannot be explained by rational scientific parameters, some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world. Within the treatise ([[Charaka Samhita]]), physicians have been instructed to thoroughly examine the patient for certain telltale signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.

 

Even though all of the determinants (i.e., signs and symptoms) cannot be explained by rational scientific parameters (as evident by the references above to paranormal and occult sciences), some of these signs and symptoms have been documented and reported as having been experienced by people in various parts of the world. Within the treatise ([[Charaka Samhita]]), physicians have been instructed to thoroughly examine the patient for certain telltale signs that indicate terminal illness and investigate using biomarkers. The treatise then advises physicians to stop any therapeutic treatment being given to such terminal patients and provide them palliative care instead.

When a person enters the final stage of the dying process, two different dynamics are at work and are closely interrelated and interdependent. On the physical plane, the body begins the final process of shutting down, which will end when all the physical systems cease to function. Usually, this is an orderly and undramatic progressive series of physical changes, which are not medical emergencies requiring invasive interventions. These physical changes are a normal and natural way in which the body prepares itself for death.  

When a person enters the final stage of the dying process, two different dynamics are at work and are closely interrelated and interdependent. On the physical plane, the body begins the final process of shutting down, which will end when all the physical systems cease to function. Usually, this is an orderly and undramatic progressive series of physical changes, which are not medical emergencies requiring invasive interventions. These physical changes are a normal and natural way in which the body prepares itself for death.  

• If a person does not take care of indriya, than the life forces deteriorate prematurely, resulting in death, or become inefficient to carry the sensory functions in the middle of the expected lifespan  or  earlier.  

• If a person does not take care of indriya, than the life forces deteriorate prematurely, resulting in death, or become inefficient to carry the sensory functions in the middle of the expected lifespan  or  earlier.  

• This inefficiency of indriya caused by  injudicious use, manifests several signs and symptoms of imminent or instantaneous death.  

• This inefficiency of indriya caused by  injudicious use, manifests several signs and symptoms of imminent or instantaneous death.  

• These are categorically described in 12 chapters of indriya sthan, with useful tools for measuring life span, remaining life and  clinical diagnosis of  severity of disease.

• These are categorically described in 12 chapters of indriya sthan, with useful tools for measuring life span, remaining life and  clinical diagnosis of  severity of disease.

• Gomaychurniya, Anujyoti, Avakshirsheeya and Sadyomarneeya  chapters give examples of arishta seen in physical body or Bahyakarana, and pertaining to the Antahkaran (mental, intellectual, emotional, para psychological and para sensorial)  symptoms, with sakun( good / bad consequential happening)), doota( messenger), swapna ( dreams) and miscellaneous  occult sciences. The evidences laid down in these chapters may establish an ayurveda based clinical diagnostic methodology. It is need of the time to re understand this section, to remove the misconception, in certain minds where indriya sthana is unfortunately labelled as arishta sthana, only for pre death symptoms.